phylacteries Summary and Overview

(Gr. phulakteria; i.e., "defences" or "protections"), called by modern Jews tephillin (i.e., "prayers") are mentioned only in Matt. 23:5. They consisted of strips of parchment on which were inscribed these four texts: (1.) Ex. 13:1-10; (2.) 11-16; (3.) Deut. 6:4-9; (4.) 11:18-21, and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. This case was fastened by certain straps to the forehead just between the eyes. The "making broad the phylacteries" refers to the enlarging of the case so as to make it conspicuous. (See FRONTLETS T0001386.) Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the "Tephillah on the arm."

PHYLACTERIES (preservation, or safeguard, with reference either to the preserving of the words of the Law in the memory or to the preservation of the person from danger, as by the amulets or charms of modern superstition). The practice of using phylacteries was founded on a literal interpretation of Ex 13:9, Ex 17:16; Deut 6:8; Acts 11:18, where God commands the Hebrews to bear the Law in their hearts and in their heads, and it is still continued in our days. There are two kinds of phylacteries - one to be worn on the forehead, between the eyebrows, and another to be worn on the left arm. The former was called a "frontlet," and was composed of four pieces of parchment, on the first of which was written Ex 12:2-10; on the second, Ex 13:11-21; on the third, Deut 6:4-9; and on the fourth, Deut 11:18-21. These pieces of parchment, thus inscribed, were inclosed in a piece of tough skin, making a square, on one side of which was placed the Hebrew letter shin, and this box was tied to the forehead with a thong or riband. Some wore them both evening and morning, and others only at morning prayer. The Phylactery. The other kind of phylacteries consisted of two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, enclosed in a sort of case of black calfskin, and then put upon a square bit of the same leather, whence hung a thong of the same, about a finger in breadth and about two feet long. These rolls were placed near the elbow of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod, it was wound about the arm in a spiral line, which ended at the top of the middle finger.

nezem, which also includes the nose ring hanging on one side of the nose (Genesis 24:47, where the words "upon her face" imply either a nose ring or one to be hung from her forehead, Genesis 35:4). Circular, as its other name 'agil implies. Oriental men wore them as well as women. Judges 8:24 seems to imply that the Israelite men did not wear them, as did the Ishmaelites; but Exodus 32:2 proves that young "sons" wore them. There were besides netiphot (Judges 8:26), not "collars" but pearlshaped "ear drops," or jewels attached to the rings, or else pendent scent bottles, or pendants from the neck on the breast, "Chains" KJV (Isaiah 3:19; Isaiah 3:21), "earrings" (leehashim, from laachash "to whisper"), AMULETS with magic inscriptions, and so surrendered along with the idols by Jacob's household (Genesis 35:4). The best use made of them was that in Numbers 31:50, an offering to the Lord to "make atonement for souls"; not that our gifts can wipe away guilt, but acknowledgments of God's grace not being offered in loving gratitude evince an unatoned state, and so a state of guilt. When offered in loving faith, they evidence and seal visibly our reception of the atonement (Luke 7:44-47). The "phylacteries," headbands, totapkot (Matthew 23:5) in the Talmudists' opinion were the sanctioned antidote to the idolatrous amulets and "earrings" (Deuteronomy 6:7-8; Deuteronomy 11:18-19; contrast Hosea 2:13; Isaiah 3:21, lechashim. But the language in Deuteronomy and in Exodus 13:9; Exodus 13:16 is rightly taken by the Karaite Jews as proverbial, not literal; as is apparent from the reason added, "that the law of Jehovah may be in thy mouth"; for it is by receiving the law into the heart, and by keeping it, that it would be naturally on the tongue continually. God does not say that His law was to be written upon scrolls, but to be "for a sign upon thine hand, and for a memorial between thine eyes," i.e., was to be kept in view like memorials upon the forehead and the hand, the prominent visible parts symbolizing respectively open confession and action (Revelation 13:16; Revelation 22:4). This view is proved by Proverbs 3:3; Proverbs 4:21; Proverbs 6:21-22; Proverbs 7:3. But latterly the Jews used the "phylacteries," totaphot, or tephillim, prayer fillets, parchment strips with sentences of the law, bound on the forehead or left arm during prayer.